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BIRDALONE SERIES 
OF ESSAYS 

PRUDENCE BY 
Ralph Waldo Emerson 



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PRUDENCE 

BY RALPH 

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M'CM- VI 
MORGAN SHEPARD 
C OMPANV' NEW YORK 
© SAN PRATvTCISCO 



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|1UBRARY of CONGRESS 
Twe Copies Received 

DEC 13 5906 

/ Copyright Entry 
CUSS A XXC, No. 
COPY B. 



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DECORATIONS COPYRIGHTED 

BY 

MORGAN SHEPARD CO. 

MCMVI 



PRUDENCE 



PRUDENCE 

HAT right have I to 
write on Prudence, 
whereof I have little, 
and that of the neg- 
ative sort? My 
prudence consists in 
avoiding and going 
without, not in the 
inventing^f means and methods, not 
in adroit steering, not in gentle repair- 
ing. I have no skill to make money 
spend well, no genius in my economy, 
and whoever sees my garden discovers 
that I must have some other garden. 
Yet I love facts, and hate lubricity 
and people without perception. Then 
I have the same title to write on 
prudence, that I have to write on poetry 
or holiness. We write from aspiration 
and antagonism, as well as from 




e experience. We paint those qualities 

ndship which we do not possess. The poet 
admires the man of energy and tactics; 
the merchant breeds his son for the 
church or the bar : and where a man 
is not vain and egotistic, you shall find 
what he has not by his praise. More- 
over it would be hardly honest in me 
not to balance these fine lyric words 
of Love and Friendship with words of 
coarser sound, and whilst my debt to 
my senses is real and constant, not to 
own it in passing. 

Prudence is the virtue of the senses. 
It is the science of appearances. It is 
the outmost action of the inward life. 
It is God taking thought for oxen. It 
moves matter after the laws of matter. 
It is content to seek health of body by 
complying with physical conditions, 
and health of mind by the laws of 
the intellect. 

The world of the senses is a world of 
shows; it does not exist for itself, but 



has a symbolic character; and a true Degi 
prudence or law of shows recognizes 
the co-presence of other laws, and 
knows that its own office is subaltern, 
knows that it is surface and not center 
where it works. Prudence is false 
when detached. It is legitimate when 
it is the Natural History of the soul 
incarnate ; when it unfolds the beauty 
of laws within the narrow scope of 
the senses. 

There are all degrees of proficiency 
in knowledge of the world. It is 
sufficient to our present purpose to 
indicate three. One class live to the 
utility of the symbol ; esteeming health 
and wealth a final good. Another 
class live above this mark, to the 
beauty of the symbol ; as the poet, and 
artists, and the naturalist, and man of 
science. A third class live above 
the beauty of the symbol, to the beauty 
of the thing signified ; these are wise 
men. The first class have common 



Proverbs scnsc ; thc sccond, tastc ; and the third, 
spiritual perception. Once in a long 
time a man traverses the whole scale, 
and sees and enjoys the symbol solidly; 
then also has a clear eye for its beauty; 
and lastly, whilst he pitches his tent on 
this sacred volcanic isle of nature, does 
not offer to build houses and barns 
thereon, reverencing the splendor of 
the God which he sees bursting through 
each chink and cranny. 

The world is filled with the proverbs 
and acts and winkings of a base 
prudence, which is a devotion to matter, 
as if we possessed no other faculties 
than the palate, the nose, the touch, the 
eye, and ear ; a prudence which adores 
the Rule of Three, which never sub- 
scribes, which gives never, which lends 
seldom, and asks but one question of 
any project, — Will it bake bread ? This 
is a disease like a thickening of the skin 
until the vital organs are destroyed. 
But culture, revealing the high origin 



of the apparent world, and aiming at Spurious 
the perfection of the man as the end, Prudence 
degrades every thing else, as health 
and bodily life, into means. It sees 
prudence not to be a several faculty, 
but a name for wisdom and virtue 
conversing with the body and its 
wants. Cultivated men always feel 
and speak so, as if a great fortune, the 
achievement of a civil or social measure, 
great personal influence, a graceful 
and commanding address, had their 
value as proofs of the energy of the 
spirit. If a man lose his balance, and 
immerse himself in any trades or 
pleasures for their own sake, he may 
be a good wheel or pin, but he is not 
a cultivated man. 

The spurious prudence, making the 
senses final, is the god of sots and 
cowards, and is the subject of all 
comedy. It is nature's joke, and there- 
fore literature's. The true prudence 
limits this sensualism by admitting the 



Books knowledge of an internal and real 
world. This recognition once made, 
— the order of the world and the dis- 
tribution of affairs and times being 
studied with the co-perception of their 
subordinate place, will reward any 
degree of attention. For, our existence 
thus apparently attached in nature to 
the sun and the returning moon and 
the periods which they mark, — so 
susceptible to climate and to country, 
so alive to social good and evil, so fond 
of splendor, and so tender to hunger 
and cold and debt, — reads all its 
primary lessons out of these books. 

Prudence does not go behind nature, 
and ask, whence it is? It takes the 
laws of the world, whereby man's 
being is conditioned, as they are, and 
keeps these laws, that it may enjoy 
their proper good. It respects space 
and time, climate, want, sleep, the law 
of polarity, growth, and death. There 
resolve to give bound and period to 



his being, on all sides, the sun and Bread 
moon, the great formalists in the sky : 
here lies stubborn matter, and will not 
swerve from its chemical routine. Here 
is a planted globe, pierced and belted 
with natural laws, and fenced and 
distributed externally with civil parti- 
tions and properties which impose new 
restraints on the young inhabitant. 

We eat of the bread which grows 
in the field. We live by the air which 
blows around us; and we are poisoned 
by the air that is too cold or too hot, 
too dry or too wet. Time, which shows 
so vacant, indivisible, and divine in its 
coming, is slit and peddled into trifles 
and tatters. A door is to be painted, 
a lock to be repaired. I want wood, 
or oil, or meal, or salt; the house 
smokes, or I have a headache ; then the 
tax ; and an affair to be transacted 
with a man without heart or brains; 
and the stinging recollection of an 
injurious or very awkward word, — 



Clouds these eat up the hours. Do what we 
^^'" can, summer will have its flies. If we 
walk in the woods, we must feed 
mosquitoes. If we go a-fishing, we 
must expect a wet coat. Then climate 
is a great impediment to idle persons. 
We often resolve to give up the care of 
the weather, but still we regard the 
clouds and the rain. 

We are instructed by these petty 
experiences which usurp the hours and 
years. The hard soil and four months 
of snow make the inhabitant of the 
northern temperate zone wiser and 
abler than his fellow who enjoys the 
fixed smile of the tropics. The islander 
may ramble all day at will. At 
night he may sleep on a mat under the 
moon; and wherever a wild date- tree 
grows, nature has, without a prayer even, 
spread a table for his morning meal. 
The northerner is perforce a house- 
holder. He must brew, bake, salt and 
preserve his food. He must pile wood 



\ 

and coal. But as it happens that Hands 
not one stroke can labor lay- to, without Handle 
some new acquaintance with nature, 
and as nature is inexhaustibly signifi- 
cant, the inhabitants of these climates 
have always excelled the southerner in 
force. Such is the value of these 
matters, that a man who knows other 
things can never know too much of 
these. Let him have accurate per- 
ceptions. Let him, if he have hands, 
handle ; if eyes, measure and discrim- 
inate ; let him accept and hive every 
fact of chemisty, natural history, and 
economics; the more he has, the less 
is he willing to spare any one. Time 
is always bringing the occasions that 
disclose their value. Some wisdom 
comes out of every natural and innocent 
action. The domestic man, who 

loves no music so well as his kitchen 
clock, and the airs which the logs sing 
to him as they burn on the hearth, has 
solaces which others never dream of. 



i 

Victory The application of means to ends 
ensures victory and the songs of victory 
not less in a farm or a shop than in the 
tactics of party or of war. The good 
husband finds method as efficient in 
the packing of fire-wood in a shed, or 
in the harvesting of fruits in the cellar, 
as in Peninsular campaigns or the files 
of the Department of State. In the 
rainy day he builds a work-bench, or 
gets his tool-box set in the corner of 
the barn-chamber, and stored with 
nails, gimlet, pincers, screwdriver, and 
chisel. Herein he tastes an old joy of 
youth and childhood, the cat-like love 
of garrets, presses, and corn-chambers, 
and of the conveniences of long house- 
keeping. His garden or his poultry- 
yard, — very paltry places, it may be, 
— tell him many pleasant anecdotes. 
One might find argument for optimism 
in the abundant flow of this saccharine 
element of pleasure in every suburb 
and extremity of the good world. Let 

10 



L man keep the law, — any law, — and his Neglect 
vay will be strown with satisfactions, 
fhere is more difference in the quality 
)f our pleasures than in the amount. 

On the other hand, nature punishes 
iny neglect of prudence^ If you think 
he senses final, obey their law. If you 
)elieve in the soul, do not clutch at 
ensual sweetness before it is ripe on 
he slow tree of cause and effect. It is 
dnegar to the eyes to deal with men 
)f loose and imperfect perception. Dr. 
bhnson is reported to have said, "If 
he child says he looked out of this 
vindow, when he looked out of that, — 
vhiphim." Our American character 
marked by a more than average 
lelight in accurate perception, which 
s shown by the currency of the by- 
vord, "No mistake." But the discom- 
ort of unpunctuality, of confusion of 
hought about facts, of inattention to 
he wants of to-morrow, is of no nation. 
!*he beautiful laws of time and space 



11 



aintings Qiice dislocatcd by our inaptitude, arc) 
holes and dens. If the hiye be 
disturbed by rash and stupid hands 
instead of honey it will yield us beesj 
Our words and actions to be fair musi 
be timely. A gay and pleasant sound 
is the whetting of the scythe in the 
mornings of June ; yet what is morei 
lonesome and sad than the sound of s; 
whetstone or mower's rifle, when it- is; 
too late in the season to make hay? 
Scatter-brained and "afternoon men' 
spoil much more than their own affair 
in spoiling the temper of those wha 
deal with them. I have seen a 

criticism on some paintings, of which 
I am reminded when I see the shiftless 
and unhappy men who are not true tc 
their senses. The last Grand Duke oi 
Weimar, a man of superior under- 
standing, said: "I have sometimes 
remarked in the presence of greal 
works of art, and just now especially, 
in Dresden, how much a certain 

12 



property contributes to the effect Gravity 
/vhich gives life to the figures, and to 
:he life an irresistible truth. This 
Droperty is the hitting, in all the figures 
lAre draw, the right center of gravity. 
I mean, the placing the figures firm 
apon their feet, making the hands 
grasp, and fastening the eyes on the 
spot where they should look. Even 
lifeless figures, as vessels and stools, — 
let them be drawn ever so correctly, — 
lose all effect so soon as they lack the 
resting upon their center of gravity, 
^nd have a certain swimming and 
oscillating appearance. The Raphael, 
in the Dresden gallery (the only 
greatly affecting picture which I have 
seen), is the quietest and most passion- 
less piece you can imagine ; a couple 
of saints who worship the Virgin and 
Child. Nevertheless it awakens a 
deeper impression than the contortions 
of ten crucified martyrs. For, beside 
all the resistless beauty of form, it 

13 



A Spade possesses in the highest degree th 
property of the perpendicularity of al 
the figures." — This perpendicular! 
we demand of all the figures in this 
picture of life. Let them stand on 
their feet, and not float and swing. 
Let us know where to find them. Let I 
them discriminate between what they 
remember, and what they dreamed, i 
Let them call a spade a spade. Let; 
them give us facts, and honor their ownl 
senses with trust. I 

But what man shall dare tax another' 
with imprudence? Who is prudent?' 
The men we call greatest are least in 
this kingdom. There is a certain fatal 
dislocation in our relation to nature, 
distorting all our modes of living, and 
making every law our enemy, which 
seems at last to have aroused all the 
wit and virtue in the world to ponder 
the question of Reform. We must 

call the highest prudence to counsel, 
and ask why health and beauty and | 

14 



genius should now be the exception, Lawgivers 
rather than the rule of human nature? 
We do not know the properties of 
plants and animals, and the laws of 
nature, through our sympathy with the 
same; but this remains the dream of 
poets. Poetry and prudence should 
be coincident. Poets should be law- 
givers ; that is, the boldest lyric 
inspiration should not chide and insult, 
but should announce and lead the civil 
code and the day's work. But now 
the two things seem irreconcilably 
parted. We have violated law upon 
law, until we stand amidst ruins ; and 
when by chance we espy a coincidence 
between reason and the phenomena^ 
we are surprised. Beauty should 

be the dowry of every man and woman, 
as invariably as sensation ; but it is 
rare. Health or sound organization 
should be universal. Genius should be 
the child of genius, and every child 
should be inspired; but now it is not 

15 



to be predicted of any child, and 
nowhere is it pure. We call partial 
half-lights, by courtesy, genius ; talent 
which converts itself to money, talent 
which glitters to-day, that it may dine 
and sleep well to-morrow ; and society 
is officered by men of parts, as they are 
properly called, and not by divine men. 
These use their gifts to refine luxury, 
not to abolish it. Genius is always 
ascetic, and piety and love. Appetite 
shows to the finer souls as a disease, 
and they find beauty in rites and 
bounds that resist it. 

We have found out fine names to 
cover our sensuality withal, but no 
gifts can raise intemperance. The man 
of talent affects to call his transgressions 
of the laws of the senses trivial, and to 
count them nothing considered with his 
devotion to his art. His art rebukes 
him. That never taught him lewdness, 
nor the love of wine, nor the wish to 
reap where he had not sowed. His 



16 



art is less for every deduction from his Richard in 
holiness, and less for every defect of 
common sense. On him who scorned 
the world, as he said, the scorned world 
wreaks its revenge. He that despiseth 
small things will perish by little and 
little. Goethe's Tasso is very likely to 
be a pretty fair historical portrait, and 
that is true tragedy. It does not 

seem to me so genuine grief when some 
tyrannous Richard III. oppresses and 
slays a score of innocent persons, as 
when Antonio and Tasso, both appar- 
ently right, wrong each other. One 
living after the maxims of this world, 
and consistent and true to them ; the 
other fired with all divine sentiments, 
yet grasping also at the pleasures of 
sense, without submitting to their law. 
That is a grief we all feel, a knot we 
cannot untie. Tasso' s is no infrequent 
case in modern biography. A man of 
genius, of an ardent temperament, 
reckless of physical laws, self-indulgent, 

17 



Caesar becomcs presently unfortunate, queru- 
lous, a "discomfortable cousin, " a thorn 
to himself and to others. 

The scholar shames us by his bifold 
life. Whilst something higher than 
prudence is active, he is admirable; 
when common sense is wanted, he is 
an incumbrance. Yesterday Csesar 
was not so great; to-day Job not so 
miserable. Yesterday radiant with 
the light of an ideal world, in which he 
lives, the first of men, and now 
oppressed by wants and by sickness, 
for which he must thank himself, none 
is so poor to do him reverence. He 
resembles the opium-eaters, whom 
travellers describe as frequenting the 
bazaars of Constantinople, who skulk 
about all day, the most pitiful drivellers, 
yellow, emaciated, ragged, and sneak- 
ing : then, at evening, when the bazaars 
are open, they slink to the opium- shop, 
swallow their morsel, and become 
tranquil, glorious, and great. And who 

18 



has not seen the tragedy of imprudent Health 
genius, struggling for years with paltry 
pecuniary difficulties, at last sinking, 
chilled, exhausted, and fruitless, like a 
giant slaughtered by pins? 

Is it not better that a man should 
accept the first pains and mortifications 
of this sort, which nature is not slack 
in sending him, as hints that he must 
expect no other good than the just fruit 
of his own labor and self-denial? Health, 
bread, climate, social position, have 
their importance, and he will give them 
their due. Let him esteem nature a 
perpetual counsellor, and her perfec- 
tions the exact measure of our deviation. 
Let him make the night night, and the 
day day. Let him control the habit 
of expense. Let him see that as much 
wisdom may be expended on a private 
economy as on an empire, and as much 
wisdom may be drawn from it. The 
laws of the world are written out for 
him on every piece of money in his 

19 



Beer hand. There is nothing he will not be 
the better for knowing, were it only 
the wisdom of Poor Richard; or the 
State-street prudence of buying by the 
acre, to sell by the foot ; or the thrift 
of the agriculturist, to stick a tree 
between whiles, because it will grow 
whilst he sleeps; or the prudence 
which consists in husbanding little 
strokes of the tool, little portions of 
time, particles of stock, and small 
gains. The eye of prudence may 
never shut. Iron, if kept at the iron- 
monger's, will rust. Beer, if not brewed 
in the right state of the atmosphere, 
will sour. Timber of ships will rot at 
sea, or, if laid up high and dry, will 
strain, warp, and dry-rot. Money, if 
kept by us, yields no rent, and is liable 
to loss ; if invested, is liable to depre- 
ciation of the particular kind of stock. 
Strike, says the smith ; the iron is white. 
Keep the rake, says the haymaker, as 
nigh the scythe as you can, and the 

20 



cart as nigh the rake. Our Yankee Yanke< 
trade is reputed to be very much on Trade 
the extreme of this prudence. It saves 
itself by its activity. It takes bank 
notes — good, bad, clean, ragged, and 
saves itself by the speed with which it 
passes them off. Iron cannot rust, 

nor beer sour, nor timber rot, nor 
calicoes go out of fashion, nor money- 
stocks depreciate, in the few swift 
moments which the Yankee suffers 
any one of them to remain in his 
possession. In skating over thin ice, 
our safety is in our speed. 

Let him learn a prudence of a higher 
strain. Let him learn that every thing 
in nature, even motes and feathers, go 
by law and not by luck, and that what 
he sows, he reaps. By diligence and 
self-command, let him put the bread 
he eats at his own disposal, and not at 
that of others, that he may not stand 
in bitter and false relations to other 
men; for the best good of wealth is 

21 



Pledge freedom. Let him practise the minor 
virtues. How much of human life is 
lost in waiting ! Let him not make his 
fellow-creatures wait. How many 

words and promises are promises of 
conversation ! Let his be words of fate. 
When he sees a folded and sealed scrap 
of paper float round the globe in a pine 
ship, and come safe to the eye for 
which it was written, amidst a swarm- 
ing population, let him likewise feel 
the admonition to integrate his being 
across all these distracting forces, and 
keep a slender human word among the 
storms, distances, and accidents that 
drive us hither and thither, and, by 
persistency, make the paltry force of 
one man reappear to redeem its pledge, 
after months and years, in the most 
distant climates. 

We must not try to write the laws 
of any one virtue, looking at that only. 
Human nature loves no contradictions, 
but is symmetrical. The prudence 

22 



which secures an outward well-being Truth 
is not to be studied by one set of men, 
whilst heroism and holiness are studied 
by another, but they are reconcilable. 
Prudence concerns the present time, 
persons, property, and existing forms. 
But as every fact hath its roots in the 
soul, and if the soul were changed, 
would cease to be, or would become 
some other thing, therefore the proper 
administration of outward things will 
always rest on a just apprehension of 
their cause and origin ; that is, the good 
man will be the wise man, and the 
single-hearted the politic man. Every 
violation of truth is not only a sort of 
suicide in the liar, but is a stab at the 
health of human society. On the most 
profitable lie the course of events 
presently lays a destructive tax ; whilst 
frankness proves to be the best tactics, 
for it invites frankness, puts the parties 
on a convenient footing, and makes 
their business a friendship. Trust men, 

23 



Soldiers and they w ill be true to you ; treat them 
greatly, and they will show themselves 
great, though make an exception in 
your favor to all their rules of trade. 
So, in regard to disagreeable and 
formidable things, prudence does not 
consist in evasion, or in flight, but in 
courage. He who wishes to walk in 
the most peaceful parts of life with 
any serenity must screw himself up to 
a resolution. Let him front the object 
of his worst apprehension, and his 
stoutness will commonly make his fear 
groundless. The Latin proverb says, 
that in "battles first the eye is over- 
come." The eye is daunted, and 
greatly exaggerates the perils of the 
hour. Entire self-possession may make 
a battle very little more dangerous to 
life than a match at foils or at foot- 
ball. Examples are cited by soldiers, 
of men who have seen the cannon 
pointed, and the fire given to it, and 
who had stepped aside from the path 



24 



of the ball. The terrors of the storm June 
are chiefly confined to the parlor and 
the cabin. The drover, the sailor, 
buffets it all day, and his health renews 
itself at as vigorous a pulse under the 
sleet, as under the sun of June. 

In the occurrence of unpleasant 
things among neighbors fear comes 
readily to heart, and magnifies the 
consequence of the other party ; but it 
is a bad counsellor. Every man is 
actually weak, and apparently strong. 
To himself, he seems weak ; to others, 
formidable. You are afraid of Grim ; 
but Grim also is afraid of you. You 
are solicitous of the good will of the 
meanest person, uneasy at his ill will. 
But the sturdiest offender of your 
peace and of the neighborhood, if you 
rip up his claims, is as thin and timid 
as any; and the peace of society is 
often kept, because, as children say, 
one is afraid, and the other dares not. 
Far off, men swell, bully, and threaten : 

25 



Shuffle bring them hand to hand, and they are 
a feeble folk. 

It is a proverb, that ** courtesy costs 
nothing"; but calculation might come 
to value love for its profit. Love is 
fabled to be blind; but kindness is 
necessary to perception ; love is not a 
hood, but an eye- water. If you meet 
a sectary, or a hostile partisan, never 
recognize the dividing lines ; but meet 
on what common ground remains, — 
if only that the sun shines, and the 
rain rains for both, — the area will 
widen very fast, and ere you know it, 
the boundary mountains, on which the 
eye had fastened, have melted into air. 
If he set out to contend, almost St. 
Paul will lie, almost St. John will 
hate. What low, poor, paltry, hypo- 
critical people an argument on religion 
will make of the pure and chosen souls! 
Shuffle they will, and crow, crook, and 
hide, feign to confess here, only that 
they may brag and conquer there, and 

26 



not a thought has enriched either party, Natural 
and not an emotion of bravery, modesty, Motions 
or hope. So neither should you put 
yourself in a false position to your 
contemporaries, by indulging in a view 
of hostility and bitterness. Though 
your views are in straight antagonism 
to theirs, assume an identity of senti- 
ment, assume that you are saying 
precisely that which all think, and in 
the flow of wit and love roll out your 
paradoxes in solid column, with not 
the infirmity of a doubt. So at least 
shall you get an adequate deliverance. 
The natural motions of the soul are so 
much better than the voluntary ones, 
that you will never do yourself justice 
in dispute. The thought is not then 
taken hold of by the right handle, does 
not show itself proportioned, and in its 
true bearings, but bears extorted, 
hoarse, and half witness. But assume 
a consent, and it shall presently be 
granted, since really, and underneath 

27 



all their external diversities, all men 
are of one heart and mind. 

Wisdom will never let us stand with 
any man or men on an unfriendly- 
footing. We refuse sympathy and 
intimacy with people, as if we waited 
for some better sympathy and intimacy 
to come. But whence and when? 
To-morrow will be like to-day. Life 
wastes itself whilst we are preparing 
to live. Our friends and fellow-workers 
die off from us. Scarcely can we 
say, we see new men, new women 
approaching us. We are too old to 
regard fashion, too old to expect 
patronage of any greater or more 
powerful. Let us suck the sweetness 
of those affections and consuetudes 
that grow near us. These old shoes 
are easy to the feet. Undoubtedly, we 
can easily pick faults in our company, 
can easily whisper names prouder, and 
that tickle the fancy more. Every- 
man' s imagination hath its friends; 

28 



and pleasant would life be witii such Courage 
companions. But if you cannot have 
them on good mutual terms, you can- 
not have them. If not the Deity, but 
our ambition hews and shapes the 
new relations, their virtue escapes, as 
strawberries lose their flavor in garden- 
beds. 

Thus truth, frankness, courage, love, 
humility, and all the virtues, range 
themselves on the side oi prudence, or 
the art of securing a present well-being. 
I do not know if all matter will be 
found to be made oi one element as 
oxygen or hydrogen, at last; but the 
world of manners and actions is 
wrought of one stuff, and begin where 
we will, we are pretty sure in a 
short space to be mumbling our ten 
commandments. 



^ 



RD 



^ *7 



This edition of Emerson's Prudence 
has been printed for Morgan 
Shepard Co. by Kenneth Ives 
( Inc. ) . Decorations de- 
signed by Fred. W. 
Goudy, October 
M CMVI 



















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